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Today's Daf Yomi

February 5, 2020 | 讬壮 讘砖讘讟 转砖状驻

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Berakhot 33

Can one stop in the middle of shmone esreh? And if yes, for what types of things? In which blessings of shmone esreh does one add praise of God for bringing rain, request for rain and havdala on Saturday night? Is the main havdala on a cup of wine or in prayer? How did this develop? Is the addition of havdala different on Yom Tov that falls on motzai Shabbat both in content and location in prayer? There are certain things that a prayer leader (chazan) would say that we would not allow 鈥 like saying modim (prayer thanking God) two times, thanking for the good and not the bad, and one who says that God鈥檚 mercy is on the birds (relating to the commandment of sending away the mother bird before taking its young). Why?

转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

诪讞讝讬专 诇讜 讗诪专 诇讜 诇讗讜 讜讗诐 讛讬讬转 诪讞讝讬专 诇讜 诪讛 讛讬讜 注讜砖讬诐 诇讱 讗诪专 诇讜 讛讬讜 讞讜转讻讬诐 讗转 专讗砖讬 讘住讬讬祝 讗诪专 诇讜 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讗转讛 砖讛讬讬转 注讜诪讚 诇驻谞讬 诪诇讱 讘砖专 讜讚诐 砖讛讬讜诐 讻讗谉 讜诪讞专 讘拽讘专 讻讱 讗谞讬 砖讛讬讬转讬 注讜诪讚 诇驻谞讬 诪诇讱 诪诇讻讬 讛诪诇讻讬诐 讛拽讚讜砖 讘专讜讱 讛讜讗 砖讛讜讗 讞讬 讜拽讬讬诐 诇注讚 讜诇注讜诇诪讬 注讜诇诪讬诐 注诇 讗讞转 讻诪讛 讜讻诪讛

The officer said to him: No.
The pious man continued: And if you would greet him, what would they do to you?
The officer said to him: They would cut off my head with a sword.
The pious man said to him: Isn鈥檛 this matter an a fortiori inference?
You who were standing before a king of flesh and blood,
of whom your fear is limited because today he is here but tomorrow he is in the grave,
would have reacted in that way;
I, who was standing and praying before the Supreme King of kings, the Holy One, Blessed be He,
Who lives and endures for all eternity,
all the more so that I could not pause to respond to someone鈥檚 greeting.

诪讬讚 谞转驻讬讬住 讗讜转讜 讛讙诪讜谉 讜谞驻讟专 讗讜转讜 讞住讬讚 诇讘讬转讜 诇砖诇讜诐:

When he heard this, the officer was immediately appeased and the pious man returned home in peace.

讗驻讬诇讜 谞讞砖 讻专讜讱 注诇 注拽讘讜 诇讗 讬驻住讬拽: 讗诪专 专讘 砖砖转 诇讗 砖谞讜 讗诇讗 谞讞砖 讗讘诇 注拽专讘 驻讜住拽

We learned in the mishna that even if a snake is wrapped around his heel, he may not interrupt his prayer. In limiting application of this principle, Rav Sheshet said: They only taught this mishna with regard to a snake, as if one does not attack the snake it will not bite him. But if a scorpion approaches an individual while he is praying, he stops, as the scorpion is liable to sting him even if he does not disturb it.

诪讬转讬讘讬 谞驻诇 诇讙讜讘 讗专讬讜转 讗讬谉 诪注讬讚讬谉 注诇讬讜 砖诪转 谞驻诇 诇讞驻讬专讛 诪诇讗讛 谞讞砖讬诐 讜注拽专讘讬诐 诪注讬讚讬谉 注诇讬讜 砖诪转

The Gemara raises an objection based on what was taught in a Tosefta: Those who saw one fall into a lions鈥 den but did not see what happened to him thereafter, do not testify that he died. Their testimony is not accepted by the court as proof that he has died as it is possible that the lions did not eat him. However, those who saw one fall into a pit of snakes and scorpions, testify that he died as surely the snakes bit him.

砖讗谞讬 讛转诐 讚讗讙讘 讗讬爪爪讗 诪讝拽讬

The Gemara responds: This is not difficult. There, in the case of one who falls into a pit of snakes, it is different, as due to the pressure of his falling on top of them, the snakes will harm him, but a snake who is not touched will not bite.

讗诪专 专讘讬 讬爪讞拽 专讗讛 砖讜讜专讬诐 驻讜住拽 讚转谞讬 专讘 讛讜砖注讬讛 诪专讞讬拽讬谉 诪砖讜专 转诐 讞诪砖讬诐 讗诪讛 讜诪砖讜专 诪讜注讚 讻诪诇讜讗 注讬谞讬讜

The Gemara cites another halakha stating that he must interrupt his prayer in a case of certain danger. Rabbi Yitz岣k said: One who saw oxen coming toward him, he interrupts his prayer, as Rav Hoshaya taught: One distances himself fifty cubits from an innocuous ox [shor tam], an ox with no history of causing damage with the intent to injure, and from a forewarned ox [shor muad], an ox whose owner was forewarned because his ox has gored three times already, one distances himself until it is beyond eyeshot.

转谞讗 诪砖诪讬讛 讚专讘讬 诪讗讬专 专讬砖 转讜专讗 讘讚拽讜诇讗 住诇讬拽 诇讗讙专讗 讜砖讚讬 讚专讙讗 诪转讜转讱 讗诪专 砖诪讜讗诇 讛谞讬 诪讬诇讬 讘砖讜专 砖讞讜专 讜讘讬讜诪讬 谞讬住谉 诪驻谞讬 砖讛砖讟谉 诪专拽讚 诇讜 讘讬谉 拽专谞讬讜

It was taught in the name of Rabbi Meir: While the head of the ox is still in the basket and he is busy eating, go up on the roof and kick the ladder out from underneath you. Shmuel said: This applies only with regard to a black ox, and during the days of Nisan, because that species of ox is particularly dangerous, and during that time of year Satan dances between its horns.

转谞讜 专讘谞谉 诪注砖讛 讘诪拽讜诐 讗讞讚 砖讛讬讛 注专讜讚 讜讛讬讛 诪讝讬拽 讗转 讛讘专讬讜转 讘讗讜 讜讛讜讚讬注讜 诇讜 诇专讘讬 讞谞讬谞讗 讘谉 讚讜住讗 讗诪专 诇讛诐 讛专讗讜 诇讬 讗转 讞讜专讜 讛专讗讜讛讜 讗转 讞讜专讜 谞转谉 注拽讘讜 注诇 驻讬 讛讞讜专 讬爪讗 讜谞砖讻讜 讜诪转 讗讜转讜 注专讜讚

With regard to the praise for one who prays and need not fear even a snake, the Sages taught: There was an incident in one place where an arvad was harming the people. They came and told Rabbi 岣nina ben Dosa and asked for his help. He told them: Show me the hole of the arvad. They showed him its hole. He placed his heel over the mouth of the hole and the arvad came out and bit him, and died.

谞讟诇讜 注诇 讻转驻讜 讜讛讘讬讗讜 诇讘讬转 讛诪讚专砖 讗诪专 诇讛诐 专讗讜 讘谞讬 讗讬谉 注专讜讚 诪诪讬转 讗诇讗 讛讞讟讗 诪诪讬转

Rabbi 岣nina ben Dosa placed the arvad over his shoulder and brought it to the study hall. He said to those assembled there: See, my sons, it is not the arvad that kills a person, rather transgression kills a person. The arvad has no power over one who is free of transgression.

讘讗讜转讛 砖注讛 讗诪专讜 讗讜讬 诇讜 诇讗讚诐 砖驻讙注 讘讜 注专讜讚 讜讗讜讬 诇讜 诇注专讜讚 砖驻讙注 讘讜 专讘讬 讞谞讬谞讗 讘谉 讚讜住讗:

At that moment the Sages said: Woe unto the person who was attacked by an arvad and woe unto the arvad that was attacked by Rabbi 岣nina ben Dosa.

诪转谞讬壮 诪讝讻讬专讬谉 讙讘讜专讜转 讙砖诪讬诐 讘转讞讬讬转 讛诪转讬诐 讜砖讗诇讛 讘讘专讻转 讛砖谞讬诐 讜讛讘讚诇讛 讘讞讜谞谉 讛讚注转 专讘讬 注拽讬讘讗 讗讜诪专 讗讜诪专讛 讘专讻讛 专讘讬注讬转 讘驻谞讬 注爪诪讛 专讘讬 讗诇讬注讝专 讗讜诪专 讘讛讜讚讗讛:

MISHNA: This mishna speaks of additions to the standard formula of the Amida prayer and the blessings in which they are incorporated. One mentions the might of the rains and recites: He makes the wind blow and the rain fall, in the second blessing of the Amida prayer, the blessing of the revival of the dead. And the request for rain: And grant dew and rain as a blessing, in the ninth blessing of the Amida prayer, the blessing of the years. And the prayer of distinction [havdala], between the holy and the profane recited in the evening prayer following Shabbat and festivals, in the fourth blessing of the Amida prayer: Who graciously grants knowledge. Rabbi Akiva says: Havdala is recited as an independent fourth blessing. Rabbi Eliezer says that it is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving.

讙诪壮 诪讝讻讬专讬谉 讙讘讜专讜转 讙砖诪讬诐 诪讗讬 讟注诪讗

GEMARA: We learned in the mishna that one mentions the might of the rains in the second blessing of the Amida prayer, the blessing of the revival of the dead. The Gemara asks: What is the reason that the might of the rains is mentioned specifically in that blessing?

讗诪专 专讘 讬讜住祝 诪转讜讱 砖砖拽讜诇讛 讻转讞讬讬转 讛诪转讬诐 诇驻讬讻讱 拽讘注讜讛 讘转讞讬讬转 讛诪转讬诐

Rav Yosef said: Because the might of the rains is equivalent to the resurrection of the dead, as rain revives new life in the plant world (Jerusalem Talmud), therefore it was inserted in the blessing of the revival of the dead.

讜砖讗诇讛 讘讘专讻转 讛砖谞讬诐 诪讗讬 讟注诪讗

And we also learned in the mishna that the request for rain is added to the blessing of the years. Here, too, the Gemara asks: What is the reason that the request for rain is recited specifically in that blessing?

讗诪专 专讘 讬讜住祝 诪转讜讱 砖讛讬讗 驻专谞住讛 诇驻讬讻讱 拽讘注讜讛 讘讘专讻转 驻专谞住讛

Rav Yosef said: Because rain is a component of sustenance, therefore it was inserted in the blessing of sustenance as part of our request for bountiful sustenance.

讛讘讚诇讛 讘讞讜谞谉 讛讚注转 诪讗讬 讟注诪讗

We also learned in the mishna that havdala, distinguishing between Shabbat and the weekdays, is added in the blessing of: Who graciously grants knowledge. Here too the Gemara asks: What is the reason that havdala is recited specifically in that blessing?

讗诪专 专讘 讬讜住祝 诪转讜讱 砖讛讬讗 讞讻诪讛 拽讘注讜讛 讘讘专讻转 讞讻诪讛 讜专讘谞谉 讗诪专讬 诪转讜讱 砖讛讬讗 讞讜诇 诇驻讬讻讱 拽讘注讜讛 讘讘专讻转 讞讜诇

Rav Yosef said: Havdala is recited in that blessing because it requires wisdom to distinguish between two entities, they established it in the blessing of wisdom. The Rabbis say a different reason: Because havdala is the distinction between the sacred and the profane, the Sages established it in the blessing of weekdays. The first three blessings of the Amida prayer are recited both on weekdays and on Shabbat and Festivals. The blessing: Who graciously grants knowledge, is the first of the blessings recited exclusively during the week.

讗诪专 专讘 讗诪讬 讙讚讜诇讛 讚注讛 砖谞转谞讛 讘转讞诇转 讘专讻讛 砖诇 讞讜诇

Having mentioned the blessing of wisdom, the Gemara cites that which Rav Ami said with regard to knowledge: Great is knowledge that was placed at the beginning of the weekday blessings; an indication of its significance.

讜讗诪专 专讘 讗诪讬 讙讚讜诇讛 讚注讛 砖谞转谞讛 讘讬谉 砖转讬 讗讜转讬讜转 砖谞讗诪专 讻讬 讗诇 讚注讜转 讛壮 讜讻诇 诪讬 砖讗讬谉 讘讜 讚注讛 讗住讜专 诇专讞诐 注诇讬讜 砖谞讗诪专 讻讬 诇讗 注诐 讘讬谞讜转 讛讜讗 注诇 讻谉 诇讗 讬专讞诪谞讜 注讜砖讛讜

And Rav Ami said in praise of knowledge: Great is knowledge that was placed between two letters, two names of God, as it is stated: 鈥淔or God of knowledge is the Lord鈥 (I Samuel 2:3). And since knowledge is regarded so highly, anyone without knowledge, it is forbidden to have compassion upon him, as it is stated: 鈥淔or they are a people of no wisdom, so their Creator will have no compassion upon them and their Creator will not be gracious unto them鈥 (Isaiah 27:11). If God shows no mercy for those who lack wisdom, all the more so should people refrain from doing so.

讗诪专 专讘讬 讗诇注讝专 讙讚讜诇 诪拽讚砖 砖谞转谉 讘讬谉 砖转讬 讗讜转讬讜转 砖谞讗诪专 驻注诇转 讛壮 诪拽讚砖 讛壮

Similarly, Rabbi Elazar said: Great is the Holy Temple, as it too was placed between two letters, two names of God, as it is stated: 鈥淭he place in which to dwell which You have made, Lord, the Temple, Lord, which Your hands have prepared鈥 (Exodus 15:17).

讜讗诪专 专讘讬 讗诇注讝专 讻诇 讗讚诐 砖讬砖 讘讜 讚注讛 讻讗讬诇讜 谞讘谞讛 讘讬转 讛诪拽讚砖 讘讬诪讬讜 讚注讛 谞转谞讛 讘讬谉 砖转讬 讗讜转讬讜转 诪拽讚砖 谞转谉 讘讬谉 砖转讬 讗讜转讬讜转

Noting the parallel between these two ideas, Rabbi Elazar added and said: Anyone with knowledge, it is as if the Holy Temple was built in his days; knowledge was placed between two letters and the Temple was placed between two letters, signifying that they stand together.

诪转拽讬祝 诇讛 专讘 讗讞讗 拽专讞讬谞讗讛 讗诇讗 诪注转讛 讙讚讜诇讛 谞拽诪讛 砖谞转谞讛 讘讬谉 砖转讬 讗讜转讬讜转 砖谞讗诪专 讗诇 谞拽诪讜转 讛壮

Rav A岣 Kar岣na鈥檃 strongly objects to this approach that being placed between two names of God accords significance: However, if so, the same should hold true for vengeance. Great is revenge that was placed between two letters, as it is stated: 鈥淕od of vengeance, Lord, God of vengeance shine forth鈥 (Psalms 94:1).

讗诪专 诇讬讛 讗讬谉 讘诪讬诇转讛 诪讬讛讗 讙讚讜诇讛 讛讬讗 讜讛讬讬谞讜 讚讗诪专 注讜诇讗 砖转讬 谞拽诪讜转 讛诇诇讜 诇诪讛 讗讞转 诇讟讜讘讛 讜讗讞转 诇专注讛 诇讟讜讘讛 讚讻转讬讘 讛讜驻讬注 诪讛专 驻讗专谉 诇专注讛 讚讻转讬讘 讗诇 谞拽诪讜转 讛壮 讗诇 谞拽诪讜转 讛讜驻讬注:

He said to him: Yes. At least in its place, in the appropriate context, it is great. At times it is necessary. That is that which Ulla said: Why are these two vengeances mentioned in a single verse? One for good and one for evil. Vengeance for good, as it is written: 鈥淗e shined forth from Mount Paran鈥 (Deuteronomy 33:2) with regard to God鈥檚 vengeance against the wicked; vengeance for evil, as it is written: 鈥淕od of vengeance, Lord, God of vengeance shine forth鈥 with regard to the punishment of Israel.

专讘讬 注拽讬讘讗 讗讜诪专 讗讜诪专讛 讘专讻讛 专讘讬注讬转 讻讜壮:

A tannaitic dispute is cited in the mishna with regard to the appropriate blessing in which to recite havdala within the Amida prayer. Rabbi Akiva says: Havdala is recited as an independent fourth blessing. Rabbi Eliezer says that it is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving. The first tanna says that it is recited in the fourth blessing of the Amida prayer: Who graciously grants knowledge.

讗诪专 诇讬讛 专讘 砖诪谉 讘专 讗讘讗 诇专讘讬 讬讜讞谞谉 诪讻讚讬 讗谞砖讬 讻谞住转 讛讙讚讜诇讛 转拽谞讜 诇讛诐 诇讬砖专讗诇 讘专讻讜转 讜转驻诇讜转 拽讚讜砖讜转 讜讛讘讚诇讜转 谞讞讝讬 讛讬讻谉 转拽讜谉

Regarding this, Rav Shemen, Shimon, bar Abba said to Rabbi Yo岣nan: Now, since the eighteen blessings of the Amida prayer and the other prayer formulas for prayer were instituted for Israel by the members of the Great Assembly just like all the other blessings and prayers, sanctifications and havdalot; let us see where in the Amida prayer the members of the Great Assembly instituted to recite havdala.

讗诪专 诇讬讛 讘转讞讬诇讛 拽讘注讜讛 讘转驻诇讛 讛注砖讬专讜 拽讘注讜讛 注诇 讛讻讜住 讛注谞讜 讞讝专讜 讜拽讘注讜讛 讘转驻诇讛 讜讛诐 讗诪专讜 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住

Rabbi Yo岣nan replied that that would be impossible, as the customs associated with havdala went through several stages. He said to him: Initially, during the difficult, early years of the Second Temple, they established that havdala is to be recited in the Amida prayer. Subsequently, when the people became wealthy, they established that havdala is to be recited over the cup of wine. When the people became impoverished, they again established that it was to be recited in the Amida prayer. And they said: One who recites havdala in the Amida prayer must, if he is able (Shitta Mekubbetzet, Me鈥檌ri), recite havdala over the cup of wine as well. Due to all these changes, it was not clear when exactly havdala was to be recited.

讗讬转诪专 谞诪讬 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讗谞砖讬 讻谞住转 讛讙讚讜诇讛 转拽谞讜 诇讛诐 诇讬砖专讗诇 讘专讻讜转 讜转驻诇讜转 拽讚讜砖讜转 讜讛讘讚诇讜转 讘转讞诇讛 拽讘注讜讛 讘转驻诇讛 讛注砖讬专讜 拽讘注讜讛 注诇 讛讻讜住 讞讝专讜 讜讛注谞讜 拽讘注讜讛 讘转驻诇讛 讜讛诐 讗诪专讜 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住

It was also stated: Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: The members of the Great Assembly established for Israel blessings and prayers, sanctifications and havdalot. Initially, they established that havdala is to be recited in the Amida prayer. Subsequently, when the people became wealthy, they established that havdala is to be recited over the cup of wine. When the people again became impoverished, they established that it was to be recited in the Amida prayer. And they said: One who recites havdala in the Amida prayer must recite havdala over the cup of wine as well.

讗讬转诪专 谞诪讬 专讘讛 讜专讘 讬讜住祝 讚讗诪专讬 转专讜讬讬讛讜 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住

It was also stated: Rabba and Rav Yosef who both said: One who recites havdala in the Amida prayer must recite havdala over the cup of wine as well.

讗诪专 专讘讗 讜诪讜转讘讬谞谉 讗砖诪注转讬谉 讟注讛 讜诇讗 讛讝讻讬专 讙讘讜专讜转 讙砖诪讬诐 讘转讞讬讬转 讛诪转讬诐 讜砖讗诇讛 讘讘专讻转 讛砖谞讬诐 诪讞讝讬专讬谉 讗讜转讜 讜讛讘讚诇讛 讘讞讜谞谉 讛讚注转 讗讬谉 诪讞讝讬专讬谉 讗讜转讜 诪驻谞讬 砖讬讻讜诇 诇讗讜诪专讛 注诇 讛讻讜住

Rava said: We raise an objection to our halakha based on what was taught in a Tosefta: One who erred and did not mention the might of the rains in the second blessing in the Amida, the blessing on the revival of the dead, and one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing: Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. Apparently, havdala over the cup of wine is optional, not obligatory, at it says because he can recite and not that he must.

诇讗 转讬诪讗 诪驻谞讬 砖讬讻讜诇 诇讗讜诪专讛 注诇 讛讻讜住 讗诇讗 讗讬诪讗 诪驻谞讬 砖讗讜诪专讛 注诇 讛讻讜住

The Gemara answers: Do not say as it appears in the Tosefta: Because he can recite havdala over the cup of wine. Rather, say: Because he recites havdala over the cup of wine.

讗讬转诪专 谞诪讬 讗诪专 专讘讬 讘谞讬诪讬谉 讘专 讬驻转 砖讗诇 专讘讬 讬讜住讬 讗转 专讘讬 讬讜讞谞谉 讘爪讬讚谉 讜讗诪专讬 诇讛 专讘讬 砖诪注讜谉 讘谉 讬注拽讘 讚诪谉 爪讜专 讗转 专讘讬 讬讜讞谞谉 讜讗谞讗 砖诪注讬转 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住 讗讜 诇讗 讜讗诪专 诇讬讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住

Proof that one must recite havdala over the cup of wine as well as in the Amida prayer was also stated: Rabbi Binyamin bar Yefet said that Rabbi Yosei asked Rabbi Yo岣nan in Sidon, and some say that Rabbi Shimon ben Ya鈥檃kov from the city of Tyre asked Rabbi Yo岣nan, and I, Binyamin bar Yefet, heard: One who already recited havdala in the Amida prayer, must he recite havdala over the cup of wine or not? And Rabbi Yo岣nan said to him: He must recite havdala over the cup.

讗讬讘注讬讗 诇讛讜 讛诪讘讚讬诇 注诇 讛讻讜住 诪讛讜 砖讬讘讚讬诇 讘转驻诇讛

Having clarified the question whether one who recited havdala during the Amida prayer must also recite havdala over the cup of wine, a dilemma was raised before the Sages: One who already recited havdala over the cup of wine, what is the ruling as far as his obligation to recite havdala in the Amida prayer is concerned?

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 拽诇 讜讞讜诪专 诪转驻诇讛 讜诪讛 转驻诇讛 讚注讬拽专 转拽谞转讗 讛讬讗 讗诪专讬 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住 讛诪讘讚讬诇 注诇 讛讻讜住 讚诇讗讜 注讬拽专 转拽谞转讗 讛讬讗 诇讗 讻诇 砖讻谉

Rav Na岣an bar Yitz岣k said: This can be derived a fortiori from the established halakha regarding havdala in the Amida prayer. Just as havdala in the Amida prayer, which is where the principal ordinance to recite havdala was instituted, the Sages said that it is not sufficient and one who recited havdala in the Amida prayer must recite havdala over the cup of wine as well, all the more so that one who recited havdala over the cup of wine, which is not where the principal ordinance to recite havdala was instituted, but was merely a later addition, did not fulfill his obligation and must recite havdala in the Amida prayer.

转谞讬 专讘 讗讞讗 讗专讬讻讗 拽诪讬讛 讚专讘 讞讬谞谞讗 讛诪讘讚讬诇 讘转驻诇讛 诪砖讜讘讞 讬讜转专 诪诪讬 砖讬讘讚讬诇 注诇 讛讻讜住 讜讗诐 讛讘讚讬诇 讘讝讜 讜讘讝讜 讬谞讜讞讜 诇讜 讘专讻讜转 注诇 专讗砖讜

Rabbi A岣 Arikha, the tall, taught a baraita before Rav 岣nnana: One who recited havdala in the Amida prayer is more praiseworthy than one who recites it over the cup of wine, and if he recited havdala in this, the Amida prayer, and that, over the cup of wine, may blessings rest upon his head.

讛讗 讙讜驻讗 拽砖讬讗 讗诪专转 讛诪讘讚讬诇 讘转驻诇讛 诪砖讜讘讞 讬讜转专 诪诪讬 砖讬讘讚讬诇 注诇 讛讻讜住 讗诇诪讗 转驻诇讛 诇讞讜讚讛 住讙讬 讜讛讚专 转谞讬 讗诐 讛讘讚讬诇 讘讝讜 讜讘讝讜 讬谞讜讞讜 诇讜 讘专讻讜转 注诇 专讗砖讜 讜讻讬讜谉 讚谞驻讬拽 诇讬讛 讘讞讚讗 讗驻讟专 讜讛讜讬讗 讘专讻讛 砖讗讬谞讛 爪专讬讻讛 讜讗诪专 专讘 讜讗讬转讬诪讗 专讬砖 诇拽讬砖 讜讗诪专讬 诇讛 专讘讬 讬讜讞谞谉 讜专讬砖 诇拽讬砖 讚讗诪专讬 转专讜讬讬讛讜 讻诇 讛诪讘专讱 讘专讻讛 砖讗讬谞讛 爪专讬讻讛 注讜讘专 诪砖讜诐 诇讗 转砖讗

This baraita is apparently self-contradictory. On the one hand, you said that one who recites havdala in the Amida prayer is more praiseworthy than one who recites havdala over the cup of wine, indicating that reciting havdala in the Amida prayer alone is sufficient. And then it is taught: If one recited havdala in this, the Amida prayer, and that, over the cup of wine, may blessings rest upon his head. And since he fulfilled his obligation to recite havdala with one, he is exempt, and the additional recitation of havdala over the cup of wine is an unnecessary blessing. And Rav, and some say Reish Lakish, and still others say Rabbi Yo岣nan and Reish Lakish both said: Anyone who recites an unnecessary blessing violates the biblical prohibition: 鈥淒o not take the name of the Lord your God in vain鈥 (Exodus 20:7).

讗诇讗 讗讬诪讗 讛讻讬 讗诐 讛讘讚讬诇 讘讝讜 讜诇讗 讛讘讚讬诇 讘讝讜 讬谞讜讞讜 诇讜 讘专讻讜转 注诇 专讗砖讜

Rather, emend this baraita and say as follows: If one recited havdala in this and not in that, may blessings rest upon his head.

讘注讗 诪讬谞讬讛 专讘 讞住讚讗 诪专讘 砖砖转 讟注讛 讘讝讜 讜讘讝讜 诪讛讜 讗诪专 诇讬讛 讟注讛 讘讝讜 讜讘讝讜 讞讜讝专 诇专讗砖

Rav 岣sda asked Rav Sheshet with regard to these blessings: If one erred in havdala both in this and in that, what is the ruling? Rav Sheshet said to him: One who erred in this, the Amida prayer, and that, over the cup of wine, returns to the beginning of both the Amida prayer and the havdala over the cup of wine.

讗诪专 诇讬讛 专讘讬谞讗 诇专讘讗 讛诇讻转讗 诪讗讬 讗诪专 诇讬讛 讻讬 拽讬讚讜砖 诪讛 拽讬讚讜砖 讗祝 注诇 讙讘 讚诪拽讚砖 讘爪诇讜转讗 诪拽讚砖 讗讻住讗 讗祝 讛讘讚诇讛 谞诪讬 讗祝 注诇 讙讘 讚诪讘讚讬诇 讘爪诇讜转讗 诪讘讚讬诇 讗讻住讗:

There are conflicting opinions with regard to reciting havdala over the cup of wine after reciting it in the Amida prayer. One opinion holds that it is appropriate to recite havdala a second time, while the other holds that it is prohibited. Ravina said to Rava: What is the halakha? Rava said to him: The halakha in the case of havdala is like the halakha in the case of kiddush. Just as in the case of kiddush, although one recited kiddush in the Amida prayer he must, nevertheless, recite kiddush again over the cup of wine, so too with havdala, although one recited havdala in the Amida prayer he must recite havdala again over the cup of wine.

专讘讬 讗诇讬注讝专 讗讜诪专 讘讛讜讚讗讛:

The mishna states that Rabbi Eliezer says: It is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving.

专讘讬 讝讬专讗 讛讜讛 专讻讬讘 讞诪专讗 讛讜讛 拽讗 砖拽讬诇 讜讗讝讬诇 专讘讬 讞讬讬讗 讘专 讗讘讬谉 讘转专讬讛 讗诪专 诇讬讛 讜讚讗讬 讚讗诪专讬转讜 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘讬 讗诇讬注讝专 讘讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 讗讞专 讛砖讘转 讗诪专 诇讬讛 讗讬谉

The Gemara cites the conclusion with regard to this halakha by relating a story: Rabbi Zeira was riding a donkey while Rabbi 岣yya bar Avin was coming and walking after him. He said to him: Is it true that you said in the name of Rabbi Yo岣nan that the halakha is in accordance with the opinion of Rabbi Eliezer in the case of a Festival that occurs directly after Shabbat? Since in that case, one cannot recite havdala in the blessing of Who graciously grants knowledge, as it is not included in the Amida prayer on the Festival, there is no alternative but to adopt Rabbi Eliezer鈥檚 ruling. He said to him: Yes.

讛诇讻讛 诪讻诇诇 讚驻诇讬讙讬

The Gemara wonders: Saying that the halakha is in accordance with the opinion of Rabbi Eliezer, indicates that his peers dispute his opinion. Where do we find that dispute?

讜诇讗 驻诇讬讙讬 讜讛讗 驻诇讬讙讬 专讘谞谉

The Gemara rejects this: And don鈥檛 they dispute his opinion? Don鈥檛 the Rabbis dispute his opinion, as, in their opinion the blessing of havdala is recited in the blessing: Who graciously grants knowledge?

讗讬诪专 讚驻诇讬讙讬 专讘谞谉 讘砖讗专 讬诪讜转 讛砖谞讛 讘讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 讗讞专 讛砖讘转 诪讬 驻诇讬讙讬

The Gemara replies: Say that the Rabbis dispute Rabbi Eliezer鈥檚 opinion during the rest of the days of the year, when the option to recite havdala in the blessing: Who graciously grants knowledge exists, but in the case of a Festival that occurs directly after Shabbat, do they dispute his opinion? The Rabbis would agree with him in that case.

讜讛讗 驻诇讬讙 专讘讬 注拽讬讘讗

The Gemara continues: Doesn鈥檛 Rabbi Akiva dispute his opinion? He holds that havdala is recited as an independent fourth blessing, in which case there is a dispute.

讗讟讜 讻诇 讛砖谞讛 讻讜诇讛 诪讬 注讘讚讬谞谉 讻专讘讬 注拽讬讘讗 讚讛砖转讗 谞讬拽讜 讜谞注讘讬讚 讻讜讜转讬讛 讻诇 讛砖谞讛 讻讜诇讛 诪讗讬 讟注诪讗 诇讗 注讘讚讬谞谉 讻专讘讬 注拽讬讘讗 讚转诪谞讬 住专讬 转拽讜谉 转砖住专讬 诇讗 转拽讜谉 讛讻讗 谞诪讬 砖讘 转拽讜谉 转诪谞讬 诇讗 转拽讜谉

The Gemara responds: Is that to say that throughout the entire year we act in accordance with the opinion of Rabbi Akiva in this matter, so that now, on a Festival that occurs directly after Shabbat, we will stand and act in accordance with his opinion? What is the reason that throughout the whole, entire year, we do not act in accordance with the opinion of Rabbi Akiva? Because the Sages instituted eighteen blessings, they did not institute nineteen blessings. Here, too, the Sages instituted seven blessings, they did not institute eight blessings. Therefore, Rabbi Akiva鈥檚 opinion is not taken into consideration in this case.

讗诪专 诇讬讛 诇讗讜 讛诇讻讛 讗转诪专 讗诇讗 诪讟讬谉 讗转诪专

In response to these questions, Rabbi Zeira said to him that it was not that the halakha is in accordance with the opinion of Rabbi Eliezer that was stated in the name of Rabbi Yo岣nan, from which one could infer that there was in fact a dispute; rather it was that one is inclined to favor the opinion of Rabbi Eliezer that was stated in the name of Rabbi Yo岣nan.

讚讗转诪专 专讘讬 讬爪讞拽 讘专 讗讘讚讬诪讬 讗诪专 诪砖讜诐 专讘谞讜 讛诇讻讛 讜讗诪专讬 诇讛 诪讟讬谉

As indeed it was stated that there is a dispute among the Sages in this matter. Rav Yitz岣k bar Avdimi said in the name of Rabbeinu, Rav: The halakha is in accordance with the opinion of Rabbi Eliezer. And some say this statement: One is inclined to favor the opinion of Rabbi Eliezer.

专讘讬 讬讜讞谞谉 讗诪专 诪讜讚讬诐 讜专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 谞专讗讬谉

Rabbi Yo岣nan said that there is no dispute here, and the Rabbis agree with Rabbi Eliezer. And Rabbi 岣yya bar Abba said that it was established that Rabbi Eliezer鈥檚 opinion appears to be correct.

讗诪专 专讘讬 讝讬专讗 谞拽讜讟 讚专讘讬 讞讬讬讗 讘专 讗讘讗 讘讬讚讱 讚讚讬讬拽 讜讙诪专 砖诪注转讗 诪驻讜诪讗 讚诪专讛 砖驻讬专 讻专讞讘讗 讚驻讜诪讘讚讬转讗

With regard to this difference of opinion Rabbi Zeira said: Take this statement of Rabbi 岣yya bar Abba in your hand, as he is scrupulous and he learned the halakha well from the mouth of its originator, like the Sage Ra岣va from the city Pumbedita. Ra岣va was famous for the precision with which he would transmit material that he learned from his teacher.

讚讗诪专 专讞讘讗 讗诪专 专讘讬 讬讛讜讚讛 讛专 讛讘讬转 住讟讬讜 讻驻讜诇 讛讬讛 讜讛讬讛 住讟讬讜 诇驻谞讬诐 诪住讟讬讜

The Gemara cites an example: Ra岣va said that Rabbi Yehuda said: The Temple Mount was a double stav, and there was a stav within a stav. Here Ra岣va used his Rabbi鈥檚 language in describing the structure of the Temple and the rows of columns it contained, a row within a row; but he did not employ the common term itzteba, portico, but rather stav, as he heard it from his Rabbi.

讗诪专 专讘 讬讜住祝 讗谞讗 诇讗 讛讗讬 讬讚注谞讗 讜诇讗 讛讗讬 讬讚注谞讗 讗诇讗 诪讚专讘 讜砖诪讜讗诇 讬讚注谞讗 讚转拽讬谞讜 诇谉 诪专讙谞讬转讗 讘讘讘诇

Rav Yosef said the conclusive halakha on this topic: I don鈥檛 know this and I don鈥檛 know that, but I do know from the statements of Rav and Shmuel they have instituted a pearl for us in Babylonia. They established a version that combines the first blessing of the Festival with the formula of havdala, parallel to the opinion of the Rabbis who include havdala in the first blessing that follows the first three blessings. They instituted to recite:

讜转讜讚讬注谞讜 讛壮 讗诇讛讬谞讜 讗转 诪砖驻讟讬 爪讚拽讱 讜转诇诪讚谞讜 诇注砖讜转 讞拽讬 专爪讜谞讱 讜转谞讞讬诇谞讜 讝诪谞讬 砖砖讜谉 讜讞讙讬 谞讚讘讛 讜转讜专讬砖谞讜 拽讚讜砖转 砖讘转 讜讻讘讜讚 诪讜注讚 讜讞讙讬讙转 讛专讙诇 讘讬谉 拽讚讜砖转 砖讘转 诇拽讚讜砖转 讬讜诐 讟讜讘 讛讘讚诇转 讜讗转 讬讜诐 讛砖讘讬注讬 诪砖砖转 讬诪讬 讛诪注砖讛 拽讚砖转 讛讘讚诇转 讜拽讚砖转 讗转 注诪讱 讬砖专讗诇 讘拽讚讜砖转讱 讜转转谉 诇谞讜 讜讻讜壮:

You have made known to us, Lord our God, Your righteous laws,
and taught us to perform Your will鈥檚 decrees.
You have given us as our heritage seasons of joy and Festivals of voluntary offerings.
You have given us as our heritage the holiness of Shabbat, the glory of the festival and the festive offerings of the Pilgrim Festivals.
You have distinguished between the holiness of Shabbat and the holiness of the Festival,
and have made the seventh day holy over the six days of work.
You have distinguished and sanctified Your people Israel with Your holiness,
And You have given us, etc.

诪转谞讬壮 讛讗讜诪专 注诇 拽谉 爪讬驻讜专 讬讙讬注讜 专讞诪讬讱 讜注诇 讟讜讘 讬讝讻专 砖诪讱 诪讜讚讬诐 诪讜讚讬诐 诪砖转拽讬谉 讗讜转讜:

MISHNA: Concluding the laws of prayer in this tractate, the mishna raises several prayer-related matters. This mishna speaks of certain innovations in the prayer formula that warrant the silencing of a communal prayer leader who attempts to introduce them in his prayers, as their content tends toward heresy. One who recites in his supplication: Just as Your mercy is extended to a bird鈥檚 nest, as You have commanded us to send away the mother before taking her chicks or eggs (Deuteronomy 22:6鈥7), so too extend Your mercy to us; and one who recites: May Your name be mentioned with the good or one who recites: We give thanks, we give thanks twice, they silence him.

讙诪壮 讘砖诇诪讗 诪讜讚讬诐 诪讜讚讬诐 诪砖转拽讬谉 讗讜转讜 诪砖讜诐 讚诪讬讞讝讬 讻砖转讬 专砖讜讬讜转 讜注诇 讟讜讘 讬讝讻专 砖诪讱 谞诪讬 诪砖诪注 注诇 讛讟讜讘讛 讜诇讗 注诇 讛专注讛 讜转谞谉 讞讬讬讘 讗讚诐 诇讘专讱 注诇 讛专注讛 讻砖诐 砖诪讘专讱 注诇 讛讟讜讘讛 讗诇讗 注诇 拽谉 爪驻讜专 讬讙讬注讜 专讞诪讬讱 诪讗讬 讟注诪讗

GEMARA: Our mishna cited three instances where the communal prayer leader is silenced. The Gemara clarifies: Granted, they silence one who repeats: We give thanks, we give thanks, as it appears like he is acknowledging and praying to two authorities. And granted that they also silence one who says: May Your name be mentioned with the good, as clearly he is thanking God only for the good and not for the bad, and we learned in a mishna: One is required to bless God for the bad just as he blesses Him for the good. However, in the case of one who recites: Just as Your mercy is extended to a bird鈥檚 nest, why do they silence him?

驻诇讬讙讬 讘讛 转专讬 讗诪讜专讗讬 讘诪注专讘讗 专讘讬 讬讜住讬 讘专 讗讘讬谉 讜专讘讬 讬讜住讬 讘专 讝讘讬讚讗 讞讚 讗诪专 诪驻谞讬 砖诪讟讬诇 拽谞讗讛 讘诪注砖讛 讘专讗砖讬转 讜讞讚 讗诪专 诪驻谞讬 砖注讜砖讛 诪讚讜转讬讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 专讞诪讬诐 讜讗讬谞谉 讗诇讗 讙讝专讜转

Two amora鈥檌m in Eretz Yisrael disputed this question; Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida; one said that this was because he engenders jealousy among God鈥檚 creations, as it appears as though he is protesting the fact that the Lord favored one creature over all others. And one said that this was because he transforms the attributes of the Holy One, Blessed be He, into expressions of mercy, when they are nothing but decrees of the King that must be fulfilled without inquiring into the reasons behind them.

讛讛讜讗 讚谞讞讬转 拽诪讬讛 讚专讘讛 讜讗诪专 讗转讛 讞住转 注诇 拽谉 爪驻讜专 讗转讛 讞讜住 讜专讞诐 注诇讬谞讜 讗诪专 专讘讛 讻诪讛 讬讚注 讛讗讬 爪讜专讘讗 诪专讘谞谉 诇专爪讜讬讬 诇诪专讬讛 讗诪专 诇讬讛 讗讘讬讬 讜讛讗 诪砖转拽讬谉 讗讜转讜 转谞谉

The Gemara relates that a particular individual descended before the ark as prayer leader in the presence of Rabba, and said in his prayers: You have shown mercy to the bird鈥檚 nest, now have mercy and pity upon us. Rabba said: How much does this Torah scholar know to appease the Lord, his Master. Abaye said to him: Didn鈥檛 we learn in a mishna that they silence him?

讜专讘讛 谞诪讬 诇讞讚讜讚讬 讗讘讬讬 讛讜讗 讚讘注讬

The Gemara explains: And Rabba too held in accordance with this mishna but merely acted this way because he wanted to hone Abaye鈥檚 intellect. Rabba did not make his statement to praise the scholar, but simply to test his nephew, Abaye, and to encourage him to articulate what he knows about that mishna.

讛讛讜讗 讚谞讞讬转 拽诪讬讛 讚专讘讬 讞谞讬谞讗 讗诪专 讛讗诇 讛讙讚讜诇 讛讙讘讜专 讜讛谞讜专讗 讜讛讗讚讬专 讜讛注讝讜讝 讜讛讬专讗讜讬 讛讞讝拽 讜讛讗诪讬抓 讜讛讜讚讗讬 讜讛谞讻讘讚

With regard to additions to prayers formulated by the Sages, The Gemara relates that a particular individual descended before the ark as prayer leader in the presence of Rabbi 岣nina. He extended his prayer and said: God, the great, mighty, awesome, powerful, mighty, awe-inspiring, strong, fearless, steadfast and honored.

讛诪转讬谉 诇讜 注讚 讚住讬讬诐 讻讬 住讬讬诐 讗诪专 诇讬讛 住讬讬诪转讬谞讛讜 诇讻讜诇讛讜 砖讘讞讬 讚诪专讱 诇诪讛 诇讬 讻讜诇讬 讛讗讬 讗谞谉 讛谞讬 转诇转 讚讗诪专讬谞谉 讗讬 诇讗讜 讚讗诪专讬谞讛讜 诪砖讛 专讘谞讜 讘讗讜专讬讬转讗 讜讗转讜 讗谞砖讬 讻谞住转 讛讙讚讜诇讛 讜转拽谞讬谞讛讜 讘转驻诇讛 诇讗 讛讜讬谞谉 讬讻讜诇讬谉 诇诪讬诪专 诇讛讜 讜讗转 讗诪专转 讻讜诇讬 讛讗讬 讜讗讝诇转 诪砖诇 诇诪诇讱 讘砖专 讜讚诐 砖讛讬讜 诇讜 讗诇祝 讗诇驻讬诐 讚讬谞专讬 讝讛讘 讜讛讬讜 诪拽诇住讬谉 讗讜转讜 讘砖诇 讻住祝 讜讛诇讗 讙谞讗讬 讛讜讗 诇讜:

Rabbi 岣nina waited for him until he completed his prayer. When he finished, Rabbi 岣nina asked him: Have you concluded all of the praises of your Master? Why do I need all of this superfluous praise? Even these three praises that we recite: The great, mighty and awesome, had Moses our teacher not said them in the Torah and had the members of the Great Assembly not come and incorporated them into the Amida prayer, we would not be permitted to recite them. And you went on and recited all of these. It is comparable to a king who possessed many thousands of golden dinars, yet they were praising him for silver ones. Isn鈥檛 that deprecatory? All of the praises we could possibly lavish upon the Lord are nothing but a few silver dinars relative to many thousands of gold dinars. Reciting a litany of praise does not enhance God鈥檚 honor.

讜讗诪专 专讘讬 讞谞讬谞讗 讛讻诇 讘讬讚讬 砖诪讬诐 讞讜抓 诪讬专讗转 砖诪讬诐 砖谞讗诪专 讜注转讛 讬砖专讗诇 诪讛 讛壮 讗诇讛讬讱 砖讜讗诇 诪注诪讱 讻讬 讗诐 诇讬专讗讛

Tangentially, the Gemara cites an additional statement by Rabbi 岣nina concerning principles of faith. And Rabbi 岣nina said: Everything is in the hands of Heaven, except for fear of Heaven. Man has free will to serve God or not, as it is stated: 鈥淎nd now Israel, what does the Lord your God ask of you other than to fear the Lord your God, to walk in all of His ways, to love Him and to serve the Lord your God with all your heart and with all your soul鈥 (Deuteronomy 10:12). The Lord asks man to perform these matters because ultimately, the choice is in his hands.

讗讟讜 讬专讗转 砖诪讬诐 诪讬诇转讗 讝讜讟专转讗 讛讬讗 讜讛讗诪专 专讘讬 讞谞讬谞讗 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗讬谉 诇讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 讘讘讬转 讙谞讝讬讜 讗诇讗 讗讜爪专 砖诇 讬专讗转 砖诪讬诐 砖谞讗诪专 讬专讗转 讛壮 讛讬讗 讗讜爪专讜

The verse says: What does the Lord your God ask of you other than to fear the Lord your God. The Gemara asks: Is fear of Heaven a minor matter that it can be presented as if God is not asking anything significant? Didn鈥檛 Rabbi 岣nina say in the name of Rabbi Shimon ben Yo岣i: The Holy One, Blessed be He, has nothing in his treasury other than a treasure of fear of Heaven, as it is stated: 鈥淔ear of the Lord is his treasure鈥 (Isaiah 33:6). The Lord values and treasures fear of Heaven over all else.

讗讬谉 诇讙讘讬 诪砖讛 诪讬诇转讗 讝讜讟专转讗 讛讬讗 讚讗诪专 专讘讬 讞谞讬谞讗 诪砖诇 诇讗讚诐 砖诪讘拽砖讬诐 诪诪谞讜 讻诇讬 讙讚讜诇 讜讬砖 诇讜 讚讜诪讛 注诇讬讜 讻讻诇讬 拽讟谉 拽讟谉 讜讗讬谉 诇讜 讚讜诪讛 注诇讬讜 讻讻诇讬 讙讚讜诇:

The Gemara responds: Indeed, for Moses fear of Heaven is a minor matter. As Rabbi 岣nina stated: It is comparable to one who is asked for a large vessel and he has one, it seems to him like a small vessel because he owns it. However, one who is asked for just a small vessel and he does not have one, it seems to him like a large vessel. Therefore, Moses could say: What does the Lord your God ask of you other than to fear, because in his eyes it was a minor matter.

诪讜讚讬诐 诪讜讚讬诐 诪砖转拽讬谉 讗讜转讜:

We learned in the mishna if one repeats: We give thanks, we give thanks, they silence him.

讗诪专 专讘讬 讝讬专讗 讻诇 讛讗讜诪专 砖诪注 砖诪注 讻讗讜诪专 诪讜讚讬诐 诪讜讚讬诐 讚诪讬

Rabbi Zeira said: One who repeats himself while reciting Shema and says: Listen Israel, Listen Israel is like one who says: We give thanks, we give thanks.

诪讬转讬讘讬 讛拽讜专讗 讗转 砖诪注 讜讻讜驻诇讛 讛专讬 讝讛 诪讙讜谞讛 诪讙讜谞讛 讛讜讗 讚讛讜讬 砖转讜拽讬 诇讗 诪砖转拽讬谞谉 诇讬讛

The Gemara raises an objection: It was taught in a baraita: One who recites Shema and repeats it, it is reprehensible. One may infer: It is reprehensible, but they do not silence him.

诇讗 拽砖讬讗 讛讗 讚讗诪专 诪讬诇转讗 诪讬诇转讗 讜转谞讬 诇讛 讜讛讗 讚讗诪专 驻住讜拽讗 驻住讜拽讗 讜转谞讬 诇讬讛

The Gemara answers: This is not difficult; this case, where although it is reprehensible when one repeats Shema, they do not silence him, is referring to one who recites and repeats each individual word as he says it. In so doing he ruins the recitation of Shema. However, this case, where Rabbi Zeira holds that one who repeats Shema they silence him, refers to one who recites and repeats an entire verse, as it appears that he is worshiping separate authorities.

讗诪专 诇讬讛 专讘 驻驻讗 诇讗讘讬讬 讜讚讬诇诪讗 诪注讬拽专讗 诇讗 讻讜讜谉 讚注转讬讛 讜诇讘住讜祝 讻讜讜谉 讚注转讬讛

Rav Pappa said to Abaye with regard to this halakha: And perhaps initially he did not focus his attention on the recitation of Shema, so he repeated it and ultimately he focused his attention as he recited it the second time?

讗诪专 诇讬讛

Abaye said to him:

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Lions and Snakes and Scorpions, Oh My!

What kind of focus does it take to keep davening without even moving when a snake wraps itself around your...

Berakhot 33

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Berakhot 33

诪讞讝讬专 诇讜 讗诪专 诇讜 诇讗讜 讜讗诐 讛讬讬转 诪讞讝讬专 诇讜 诪讛 讛讬讜 注讜砖讬诐 诇讱 讗诪专 诇讜 讛讬讜 讞讜转讻讬诐 讗转 专讗砖讬 讘住讬讬祝 讗诪专 诇讜 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讗转讛 砖讛讬讬转 注讜诪讚 诇驻谞讬 诪诇讱 讘砖专 讜讚诐 砖讛讬讜诐 讻讗谉 讜诪讞专 讘拽讘专 讻讱 讗谞讬 砖讛讬讬转讬 注讜诪讚 诇驻谞讬 诪诇讱 诪诇讻讬 讛诪诇讻讬诐 讛拽讚讜砖 讘专讜讱 讛讜讗 砖讛讜讗 讞讬 讜拽讬讬诐 诇注讚 讜诇注讜诇诪讬 注讜诇诪讬诐 注诇 讗讞转 讻诪讛 讜讻诪讛

The officer said to him: No.
The pious man continued: And if you would greet him, what would they do to you?
The officer said to him: They would cut off my head with a sword.
The pious man said to him: Isn鈥檛 this matter an a fortiori inference?
You who were standing before a king of flesh and blood,
of whom your fear is limited because today he is here but tomorrow he is in the grave,
would have reacted in that way;
I, who was standing and praying before the Supreme King of kings, the Holy One, Blessed be He,
Who lives and endures for all eternity,
all the more so that I could not pause to respond to someone鈥檚 greeting.

诪讬讚 谞转驻讬讬住 讗讜转讜 讛讙诪讜谉 讜谞驻讟专 讗讜转讜 讞住讬讚 诇讘讬转讜 诇砖诇讜诐:

When he heard this, the officer was immediately appeased and the pious man returned home in peace.

讗驻讬诇讜 谞讞砖 讻专讜讱 注诇 注拽讘讜 诇讗 讬驻住讬拽: 讗诪专 专讘 砖砖转 诇讗 砖谞讜 讗诇讗 谞讞砖 讗讘诇 注拽专讘 驻讜住拽

We learned in the mishna that even if a snake is wrapped around his heel, he may not interrupt his prayer. In limiting application of this principle, Rav Sheshet said: They only taught this mishna with regard to a snake, as if one does not attack the snake it will not bite him. But if a scorpion approaches an individual while he is praying, he stops, as the scorpion is liable to sting him even if he does not disturb it.

诪讬转讬讘讬 谞驻诇 诇讙讜讘 讗专讬讜转 讗讬谉 诪注讬讚讬谉 注诇讬讜 砖诪转 谞驻诇 诇讞驻讬专讛 诪诇讗讛 谞讞砖讬诐 讜注拽专讘讬诐 诪注讬讚讬谉 注诇讬讜 砖诪转

The Gemara raises an objection based on what was taught in a Tosefta: Those who saw one fall into a lions鈥 den but did not see what happened to him thereafter, do not testify that he died. Their testimony is not accepted by the court as proof that he has died as it is possible that the lions did not eat him. However, those who saw one fall into a pit of snakes and scorpions, testify that he died as surely the snakes bit him.

砖讗谞讬 讛转诐 讚讗讙讘 讗讬爪爪讗 诪讝拽讬

The Gemara responds: This is not difficult. There, in the case of one who falls into a pit of snakes, it is different, as due to the pressure of his falling on top of them, the snakes will harm him, but a snake who is not touched will not bite.

讗诪专 专讘讬 讬爪讞拽 专讗讛 砖讜讜专讬诐 驻讜住拽 讚转谞讬 专讘 讛讜砖注讬讛 诪专讞讬拽讬谉 诪砖讜专 转诐 讞诪砖讬诐 讗诪讛 讜诪砖讜专 诪讜注讚 讻诪诇讜讗 注讬谞讬讜

The Gemara cites another halakha stating that he must interrupt his prayer in a case of certain danger. Rabbi Yitz岣k said: One who saw oxen coming toward him, he interrupts his prayer, as Rav Hoshaya taught: One distances himself fifty cubits from an innocuous ox [shor tam], an ox with no history of causing damage with the intent to injure, and from a forewarned ox [shor muad], an ox whose owner was forewarned because his ox has gored three times already, one distances himself until it is beyond eyeshot.

转谞讗 诪砖诪讬讛 讚专讘讬 诪讗讬专 专讬砖 转讜专讗 讘讚拽讜诇讗 住诇讬拽 诇讗讙专讗 讜砖讚讬 讚专讙讗 诪转讜转讱 讗诪专 砖诪讜讗诇 讛谞讬 诪讬诇讬 讘砖讜专 砖讞讜专 讜讘讬讜诪讬 谞讬住谉 诪驻谞讬 砖讛砖讟谉 诪专拽讚 诇讜 讘讬谉 拽专谞讬讜

It was taught in the name of Rabbi Meir: While the head of the ox is still in the basket and he is busy eating, go up on the roof and kick the ladder out from underneath you. Shmuel said: This applies only with regard to a black ox, and during the days of Nisan, because that species of ox is particularly dangerous, and during that time of year Satan dances between its horns.

转谞讜 专讘谞谉 诪注砖讛 讘诪拽讜诐 讗讞讚 砖讛讬讛 注专讜讚 讜讛讬讛 诪讝讬拽 讗转 讛讘专讬讜转 讘讗讜 讜讛讜讚讬注讜 诇讜 诇专讘讬 讞谞讬谞讗 讘谉 讚讜住讗 讗诪专 诇讛诐 讛专讗讜 诇讬 讗转 讞讜专讜 讛专讗讜讛讜 讗转 讞讜专讜 谞转谉 注拽讘讜 注诇 驻讬 讛讞讜专 讬爪讗 讜谞砖讻讜 讜诪转 讗讜转讜 注专讜讚

With regard to the praise for one who prays and need not fear even a snake, the Sages taught: There was an incident in one place where an arvad was harming the people. They came and told Rabbi 岣nina ben Dosa and asked for his help. He told them: Show me the hole of the arvad. They showed him its hole. He placed his heel over the mouth of the hole and the arvad came out and bit him, and died.

谞讟诇讜 注诇 讻转驻讜 讜讛讘讬讗讜 诇讘讬转 讛诪讚专砖 讗诪专 诇讛诐 专讗讜 讘谞讬 讗讬谉 注专讜讚 诪诪讬转 讗诇讗 讛讞讟讗 诪诪讬转

Rabbi 岣nina ben Dosa placed the arvad over his shoulder and brought it to the study hall. He said to those assembled there: See, my sons, it is not the arvad that kills a person, rather transgression kills a person. The arvad has no power over one who is free of transgression.

讘讗讜转讛 砖注讛 讗诪专讜 讗讜讬 诇讜 诇讗讚诐 砖驻讙注 讘讜 注专讜讚 讜讗讜讬 诇讜 诇注专讜讚 砖驻讙注 讘讜 专讘讬 讞谞讬谞讗 讘谉 讚讜住讗:

At that moment the Sages said: Woe unto the person who was attacked by an arvad and woe unto the arvad that was attacked by Rabbi 岣nina ben Dosa.

诪转谞讬壮 诪讝讻讬专讬谉 讙讘讜专讜转 讙砖诪讬诐 讘转讞讬讬转 讛诪转讬诐 讜砖讗诇讛 讘讘专讻转 讛砖谞讬诐 讜讛讘讚诇讛 讘讞讜谞谉 讛讚注转 专讘讬 注拽讬讘讗 讗讜诪专 讗讜诪专讛 讘专讻讛 专讘讬注讬转 讘驻谞讬 注爪诪讛 专讘讬 讗诇讬注讝专 讗讜诪专 讘讛讜讚讗讛:

MISHNA: This mishna speaks of additions to the standard formula of the Amida prayer and the blessings in which they are incorporated. One mentions the might of the rains and recites: He makes the wind blow and the rain fall, in the second blessing of the Amida prayer, the blessing of the revival of the dead. And the request for rain: And grant dew and rain as a blessing, in the ninth blessing of the Amida prayer, the blessing of the years. And the prayer of distinction [havdala], between the holy and the profane recited in the evening prayer following Shabbat and festivals, in the fourth blessing of the Amida prayer: Who graciously grants knowledge. Rabbi Akiva says: Havdala is recited as an independent fourth blessing. Rabbi Eliezer says that it is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving.

讙诪壮 诪讝讻讬专讬谉 讙讘讜专讜转 讙砖诪讬诐 诪讗讬 讟注诪讗

GEMARA: We learned in the mishna that one mentions the might of the rains in the second blessing of the Amida prayer, the blessing of the revival of the dead. The Gemara asks: What is the reason that the might of the rains is mentioned specifically in that blessing?

讗诪专 专讘 讬讜住祝 诪转讜讱 砖砖拽讜诇讛 讻转讞讬讬转 讛诪转讬诐 诇驻讬讻讱 拽讘注讜讛 讘转讞讬讬转 讛诪转讬诐

Rav Yosef said: Because the might of the rains is equivalent to the resurrection of the dead, as rain revives new life in the plant world (Jerusalem Talmud), therefore it was inserted in the blessing of the revival of the dead.

讜砖讗诇讛 讘讘专讻转 讛砖谞讬诐 诪讗讬 讟注诪讗

And we also learned in the mishna that the request for rain is added to the blessing of the years. Here, too, the Gemara asks: What is the reason that the request for rain is recited specifically in that blessing?

讗诪专 专讘 讬讜住祝 诪转讜讱 砖讛讬讗 驻专谞住讛 诇驻讬讻讱 拽讘注讜讛 讘讘专讻转 驻专谞住讛

Rav Yosef said: Because rain is a component of sustenance, therefore it was inserted in the blessing of sustenance as part of our request for bountiful sustenance.

讛讘讚诇讛 讘讞讜谞谉 讛讚注转 诪讗讬 讟注诪讗

We also learned in the mishna that havdala, distinguishing between Shabbat and the weekdays, is added in the blessing of: Who graciously grants knowledge. Here too the Gemara asks: What is the reason that havdala is recited specifically in that blessing?

讗诪专 专讘 讬讜住祝 诪转讜讱 砖讛讬讗 讞讻诪讛 拽讘注讜讛 讘讘专讻转 讞讻诪讛 讜专讘谞谉 讗诪专讬 诪转讜讱 砖讛讬讗 讞讜诇 诇驻讬讻讱 拽讘注讜讛 讘讘专讻转 讞讜诇

Rav Yosef said: Havdala is recited in that blessing because it requires wisdom to distinguish between two entities, they established it in the blessing of wisdom. The Rabbis say a different reason: Because havdala is the distinction between the sacred and the profane, the Sages established it in the blessing of weekdays. The first three blessings of the Amida prayer are recited both on weekdays and on Shabbat and Festivals. The blessing: Who graciously grants knowledge, is the first of the blessings recited exclusively during the week.

讗诪专 专讘 讗诪讬 讙讚讜诇讛 讚注讛 砖谞转谞讛 讘转讞诇转 讘专讻讛 砖诇 讞讜诇

Having mentioned the blessing of wisdom, the Gemara cites that which Rav Ami said with regard to knowledge: Great is knowledge that was placed at the beginning of the weekday blessings; an indication of its significance.

讜讗诪专 专讘 讗诪讬 讙讚讜诇讛 讚注讛 砖谞转谞讛 讘讬谉 砖转讬 讗讜转讬讜转 砖谞讗诪专 讻讬 讗诇 讚注讜转 讛壮 讜讻诇 诪讬 砖讗讬谉 讘讜 讚注讛 讗住讜专 诇专讞诐 注诇讬讜 砖谞讗诪专 讻讬 诇讗 注诐 讘讬谞讜转 讛讜讗 注诇 讻谉 诇讗 讬专讞诪谞讜 注讜砖讛讜

And Rav Ami said in praise of knowledge: Great is knowledge that was placed between two letters, two names of God, as it is stated: 鈥淔or God of knowledge is the Lord鈥 (I Samuel 2:3). And since knowledge is regarded so highly, anyone without knowledge, it is forbidden to have compassion upon him, as it is stated: 鈥淔or they are a people of no wisdom, so their Creator will have no compassion upon them and their Creator will not be gracious unto them鈥 (Isaiah 27:11). If God shows no mercy for those who lack wisdom, all the more so should people refrain from doing so.

讗诪专 专讘讬 讗诇注讝专 讙讚讜诇 诪拽讚砖 砖谞转谉 讘讬谉 砖转讬 讗讜转讬讜转 砖谞讗诪专 驻注诇转 讛壮 诪拽讚砖 讛壮

Similarly, Rabbi Elazar said: Great is the Holy Temple, as it too was placed between two letters, two names of God, as it is stated: 鈥淭he place in which to dwell which You have made, Lord, the Temple, Lord, which Your hands have prepared鈥 (Exodus 15:17).

讜讗诪专 专讘讬 讗诇注讝专 讻诇 讗讚诐 砖讬砖 讘讜 讚注讛 讻讗讬诇讜 谞讘谞讛 讘讬转 讛诪拽讚砖 讘讬诪讬讜 讚注讛 谞转谞讛 讘讬谉 砖转讬 讗讜转讬讜转 诪拽讚砖 谞转谉 讘讬谉 砖转讬 讗讜转讬讜转

Noting the parallel between these two ideas, Rabbi Elazar added and said: Anyone with knowledge, it is as if the Holy Temple was built in his days; knowledge was placed between two letters and the Temple was placed between two letters, signifying that they stand together.

诪转拽讬祝 诇讛 专讘 讗讞讗 拽专讞讬谞讗讛 讗诇讗 诪注转讛 讙讚讜诇讛 谞拽诪讛 砖谞转谞讛 讘讬谉 砖转讬 讗讜转讬讜转 砖谞讗诪专 讗诇 谞拽诪讜转 讛壮

Rav A岣 Kar岣na鈥檃 strongly objects to this approach that being placed between two names of God accords significance: However, if so, the same should hold true for vengeance. Great is revenge that was placed between two letters, as it is stated: 鈥淕od of vengeance, Lord, God of vengeance shine forth鈥 (Psalms 94:1).

讗诪专 诇讬讛 讗讬谉 讘诪讬诇转讛 诪讬讛讗 讙讚讜诇讛 讛讬讗 讜讛讬讬谞讜 讚讗诪专 注讜诇讗 砖转讬 谞拽诪讜转 讛诇诇讜 诇诪讛 讗讞转 诇讟讜讘讛 讜讗讞转 诇专注讛 诇讟讜讘讛 讚讻转讬讘 讛讜驻讬注 诪讛专 驻讗专谉 诇专注讛 讚讻转讬讘 讗诇 谞拽诪讜转 讛壮 讗诇 谞拽诪讜转 讛讜驻讬注:

He said to him: Yes. At least in its place, in the appropriate context, it is great. At times it is necessary. That is that which Ulla said: Why are these two vengeances mentioned in a single verse? One for good and one for evil. Vengeance for good, as it is written: 鈥淗e shined forth from Mount Paran鈥 (Deuteronomy 33:2) with regard to God鈥檚 vengeance against the wicked; vengeance for evil, as it is written: 鈥淕od of vengeance, Lord, God of vengeance shine forth鈥 with regard to the punishment of Israel.

专讘讬 注拽讬讘讗 讗讜诪专 讗讜诪专讛 讘专讻讛 专讘讬注讬转 讻讜壮:

A tannaitic dispute is cited in the mishna with regard to the appropriate blessing in which to recite havdala within the Amida prayer. Rabbi Akiva says: Havdala is recited as an independent fourth blessing. Rabbi Eliezer says that it is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving. The first tanna says that it is recited in the fourth blessing of the Amida prayer: Who graciously grants knowledge.

讗诪专 诇讬讛 专讘 砖诪谉 讘专 讗讘讗 诇专讘讬 讬讜讞谞谉 诪讻讚讬 讗谞砖讬 讻谞住转 讛讙讚讜诇讛 转拽谞讜 诇讛诐 诇讬砖专讗诇 讘专讻讜转 讜转驻诇讜转 拽讚讜砖讜转 讜讛讘讚诇讜转 谞讞讝讬 讛讬讻谉 转拽讜谉

Regarding this, Rav Shemen, Shimon, bar Abba said to Rabbi Yo岣nan: Now, since the eighteen blessings of the Amida prayer and the other prayer formulas for prayer were instituted for Israel by the members of the Great Assembly just like all the other blessings and prayers, sanctifications and havdalot; let us see where in the Amida prayer the members of the Great Assembly instituted to recite havdala.

讗诪专 诇讬讛 讘转讞讬诇讛 拽讘注讜讛 讘转驻诇讛 讛注砖讬专讜 拽讘注讜讛 注诇 讛讻讜住 讛注谞讜 讞讝专讜 讜拽讘注讜讛 讘转驻诇讛 讜讛诐 讗诪专讜 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住

Rabbi Yo岣nan replied that that would be impossible, as the customs associated with havdala went through several stages. He said to him: Initially, during the difficult, early years of the Second Temple, they established that havdala is to be recited in the Amida prayer. Subsequently, when the people became wealthy, they established that havdala is to be recited over the cup of wine. When the people became impoverished, they again established that it was to be recited in the Amida prayer. And they said: One who recites havdala in the Amida prayer must, if he is able (Shitta Mekubbetzet, Me鈥檌ri), recite havdala over the cup of wine as well. Due to all these changes, it was not clear when exactly havdala was to be recited.

讗讬转诪专 谞诪讬 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讗谞砖讬 讻谞住转 讛讙讚讜诇讛 转拽谞讜 诇讛诐 诇讬砖专讗诇 讘专讻讜转 讜转驻诇讜转 拽讚讜砖讜转 讜讛讘讚诇讜转 讘转讞诇讛 拽讘注讜讛 讘转驻诇讛 讛注砖讬专讜 拽讘注讜讛 注诇 讛讻讜住 讞讝专讜 讜讛注谞讜 拽讘注讜讛 讘转驻诇讛 讜讛诐 讗诪专讜 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住

It was also stated: Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: The members of the Great Assembly established for Israel blessings and prayers, sanctifications and havdalot. Initially, they established that havdala is to be recited in the Amida prayer. Subsequently, when the people became wealthy, they established that havdala is to be recited over the cup of wine. When the people again became impoverished, they established that it was to be recited in the Amida prayer. And they said: One who recites havdala in the Amida prayer must recite havdala over the cup of wine as well.

讗讬转诪专 谞诪讬 专讘讛 讜专讘 讬讜住祝 讚讗诪专讬 转专讜讬讬讛讜 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住

It was also stated: Rabba and Rav Yosef who both said: One who recites havdala in the Amida prayer must recite havdala over the cup of wine as well.

讗诪专 专讘讗 讜诪讜转讘讬谞谉 讗砖诪注转讬谉 讟注讛 讜诇讗 讛讝讻讬专 讙讘讜专讜转 讙砖诪讬诐 讘转讞讬讬转 讛诪转讬诐 讜砖讗诇讛 讘讘专讻转 讛砖谞讬诐 诪讞讝讬专讬谉 讗讜转讜 讜讛讘讚诇讛 讘讞讜谞谉 讛讚注转 讗讬谉 诪讞讝讬专讬谉 讗讜转讜 诪驻谞讬 砖讬讻讜诇 诇讗讜诪专讛 注诇 讛讻讜住

Rava said: We raise an objection to our halakha based on what was taught in a Tosefta: One who erred and did not mention the might of the rains in the second blessing in the Amida, the blessing on the revival of the dead, and one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing: Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. Apparently, havdala over the cup of wine is optional, not obligatory, at it says because he can recite and not that he must.

诇讗 转讬诪讗 诪驻谞讬 砖讬讻讜诇 诇讗讜诪专讛 注诇 讛讻讜住 讗诇讗 讗讬诪讗 诪驻谞讬 砖讗讜诪专讛 注诇 讛讻讜住

The Gemara answers: Do not say as it appears in the Tosefta: Because he can recite havdala over the cup of wine. Rather, say: Because he recites havdala over the cup of wine.

讗讬转诪专 谞诪讬 讗诪专 专讘讬 讘谞讬诪讬谉 讘专 讬驻转 砖讗诇 专讘讬 讬讜住讬 讗转 专讘讬 讬讜讞谞谉 讘爪讬讚谉 讜讗诪专讬 诇讛 专讘讬 砖诪注讜谉 讘谉 讬注拽讘 讚诪谉 爪讜专 讗转 专讘讬 讬讜讞谞谉 讜讗谞讗 砖诪注讬转 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住 讗讜 诇讗 讜讗诪专 诇讬讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住

Proof that one must recite havdala over the cup of wine as well as in the Amida prayer was also stated: Rabbi Binyamin bar Yefet said that Rabbi Yosei asked Rabbi Yo岣nan in Sidon, and some say that Rabbi Shimon ben Ya鈥檃kov from the city of Tyre asked Rabbi Yo岣nan, and I, Binyamin bar Yefet, heard: One who already recited havdala in the Amida prayer, must he recite havdala over the cup of wine or not? And Rabbi Yo岣nan said to him: He must recite havdala over the cup.

讗讬讘注讬讗 诇讛讜 讛诪讘讚讬诇 注诇 讛讻讜住 诪讛讜 砖讬讘讚讬诇 讘转驻诇讛

Having clarified the question whether one who recited havdala during the Amida prayer must also recite havdala over the cup of wine, a dilemma was raised before the Sages: One who already recited havdala over the cup of wine, what is the ruling as far as his obligation to recite havdala in the Amida prayer is concerned?

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 拽诇 讜讞讜诪专 诪转驻诇讛 讜诪讛 转驻诇讛 讚注讬拽专 转拽谞转讗 讛讬讗 讗诪专讬 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住 讛诪讘讚讬诇 注诇 讛讻讜住 讚诇讗讜 注讬拽专 转拽谞转讗 讛讬讗 诇讗 讻诇 砖讻谉

Rav Na岣an bar Yitz岣k said: This can be derived a fortiori from the established halakha regarding havdala in the Amida prayer. Just as havdala in the Amida prayer, which is where the principal ordinance to recite havdala was instituted, the Sages said that it is not sufficient and one who recited havdala in the Amida prayer must recite havdala over the cup of wine as well, all the more so that one who recited havdala over the cup of wine, which is not where the principal ordinance to recite havdala was instituted, but was merely a later addition, did not fulfill his obligation and must recite havdala in the Amida prayer.

转谞讬 专讘 讗讞讗 讗专讬讻讗 拽诪讬讛 讚专讘 讞讬谞谞讗 讛诪讘讚讬诇 讘转驻诇讛 诪砖讜讘讞 讬讜转专 诪诪讬 砖讬讘讚讬诇 注诇 讛讻讜住 讜讗诐 讛讘讚讬诇 讘讝讜 讜讘讝讜 讬谞讜讞讜 诇讜 讘专讻讜转 注诇 专讗砖讜

Rabbi A岣 Arikha, the tall, taught a baraita before Rav 岣nnana: One who recited havdala in the Amida prayer is more praiseworthy than one who recites it over the cup of wine, and if he recited havdala in this, the Amida prayer, and that, over the cup of wine, may blessings rest upon his head.

讛讗 讙讜驻讗 拽砖讬讗 讗诪专转 讛诪讘讚讬诇 讘转驻诇讛 诪砖讜讘讞 讬讜转专 诪诪讬 砖讬讘讚讬诇 注诇 讛讻讜住 讗诇诪讗 转驻诇讛 诇讞讜讚讛 住讙讬 讜讛讚专 转谞讬 讗诐 讛讘讚讬诇 讘讝讜 讜讘讝讜 讬谞讜讞讜 诇讜 讘专讻讜转 注诇 专讗砖讜 讜讻讬讜谉 讚谞驻讬拽 诇讬讛 讘讞讚讗 讗驻讟专 讜讛讜讬讗 讘专讻讛 砖讗讬谞讛 爪专讬讻讛 讜讗诪专 专讘 讜讗讬转讬诪讗 专讬砖 诇拽讬砖 讜讗诪专讬 诇讛 专讘讬 讬讜讞谞谉 讜专讬砖 诇拽讬砖 讚讗诪专讬 转专讜讬讬讛讜 讻诇 讛诪讘专讱 讘专讻讛 砖讗讬谞讛 爪专讬讻讛 注讜讘专 诪砖讜诐 诇讗 转砖讗

This baraita is apparently self-contradictory. On the one hand, you said that one who recites havdala in the Amida prayer is more praiseworthy than one who recites havdala over the cup of wine, indicating that reciting havdala in the Amida prayer alone is sufficient. And then it is taught: If one recited havdala in this, the Amida prayer, and that, over the cup of wine, may blessings rest upon his head. And since he fulfilled his obligation to recite havdala with one, he is exempt, and the additional recitation of havdala over the cup of wine is an unnecessary blessing. And Rav, and some say Reish Lakish, and still others say Rabbi Yo岣nan and Reish Lakish both said: Anyone who recites an unnecessary blessing violates the biblical prohibition: 鈥淒o not take the name of the Lord your God in vain鈥 (Exodus 20:7).

讗诇讗 讗讬诪讗 讛讻讬 讗诐 讛讘讚讬诇 讘讝讜 讜诇讗 讛讘讚讬诇 讘讝讜 讬谞讜讞讜 诇讜 讘专讻讜转 注诇 专讗砖讜

Rather, emend this baraita and say as follows: If one recited havdala in this and not in that, may blessings rest upon his head.

讘注讗 诪讬谞讬讛 专讘 讞住讚讗 诪专讘 砖砖转 讟注讛 讘讝讜 讜讘讝讜 诪讛讜 讗诪专 诇讬讛 讟注讛 讘讝讜 讜讘讝讜 讞讜讝专 诇专讗砖

Rav 岣sda asked Rav Sheshet with regard to these blessings: If one erred in havdala both in this and in that, what is the ruling? Rav Sheshet said to him: One who erred in this, the Amida prayer, and that, over the cup of wine, returns to the beginning of both the Amida prayer and the havdala over the cup of wine.

讗诪专 诇讬讛 专讘讬谞讗 诇专讘讗 讛诇讻转讗 诪讗讬 讗诪专 诇讬讛 讻讬 拽讬讚讜砖 诪讛 拽讬讚讜砖 讗祝 注诇 讙讘 讚诪拽讚砖 讘爪诇讜转讗 诪拽讚砖 讗讻住讗 讗祝 讛讘讚诇讛 谞诪讬 讗祝 注诇 讙讘 讚诪讘讚讬诇 讘爪诇讜转讗 诪讘讚讬诇 讗讻住讗:

There are conflicting opinions with regard to reciting havdala over the cup of wine after reciting it in the Amida prayer. One opinion holds that it is appropriate to recite havdala a second time, while the other holds that it is prohibited. Ravina said to Rava: What is the halakha? Rava said to him: The halakha in the case of havdala is like the halakha in the case of kiddush. Just as in the case of kiddush, although one recited kiddush in the Amida prayer he must, nevertheless, recite kiddush again over the cup of wine, so too with havdala, although one recited havdala in the Amida prayer he must recite havdala again over the cup of wine.

专讘讬 讗诇讬注讝专 讗讜诪专 讘讛讜讚讗讛:

The mishna states that Rabbi Eliezer says: It is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving.

专讘讬 讝讬专讗 讛讜讛 专讻讬讘 讞诪专讗 讛讜讛 拽讗 砖拽讬诇 讜讗讝讬诇 专讘讬 讞讬讬讗 讘专 讗讘讬谉 讘转专讬讛 讗诪专 诇讬讛 讜讚讗讬 讚讗诪专讬转讜 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘讬 讗诇讬注讝专 讘讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 讗讞专 讛砖讘转 讗诪专 诇讬讛 讗讬谉

The Gemara cites the conclusion with regard to this halakha by relating a story: Rabbi Zeira was riding a donkey while Rabbi 岣yya bar Avin was coming and walking after him. He said to him: Is it true that you said in the name of Rabbi Yo岣nan that the halakha is in accordance with the opinion of Rabbi Eliezer in the case of a Festival that occurs directly after Shabbat? Since in that case, one cannot recite havdala in the blessing of Who graciously grants knowledge, as it is not included in the Amida prayer on the Festival, there is no alternative but to adopt Rabbi Eliezer鈥檚 ruling. He said to him: Yes.

讛诇讻讛 诪讻诇诇 讚驻诇讬讙讬

The Gemara wonders: Saying that the halakha is in accordance with the opinion of Rabbi Eliezer, indicates that his peers dispute his opinion. Where do we find that dispute?

讜诇讗 驻诇讬讙讬 讜讛讗 驻诇讬讙讬 专讘谞谉

The Gemara rejects this: And don鈥檛 they dispute his opinion? Don鈥檛 the Rabbis dispute his opinion, as, in their opinion the blessing of havdala is recited in the blessing: Who graciously grants knowledge?

讗讬诪专 讚驻诇讬讙讬 专讘谞谉 讘砖讗专 讬诪讜转 讛砖谞讛 讘讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 讗讞专 讛砖讘转 诪讬 驻诇讬讙讬

The Gemara replies: Say that the Rabbis dispute Rabbi Eliezer鈥檚 opinion during the rest of the days of the year, when the option to recite havdala in the blessing: Who graciously grants knowledge exists, but in the case of a Festival that occurs directly after Shabbat, do they dispute his opinion? The Rabbis would agree with him in that case.

讜讛讗 驻诇讬讙 专讘讬 注拽讬讘讗

The Gemara continues: Doesn鈥檛 Rabbi Akiva dispute his opinion? He holds that havdala is recited as an independent fourth blessing, in which case there is a dispute.

讗讟讜 讻诇 讛砖谞讛 讻讜诇讛 诪讬 注讘讚讬谞谉 讻专讘讬 注拽讬讘讗 讚讛砖转讗 谞讬拽讜 讜谞注讘讬讚 讻讜讜转讬讛 讻诇 讛砖谞讛 讻讜诇讛 诪讗讬 讟注诪讗 诇讗 注讘讚讬谞谉 讻专讘讬 注拽讬讘讗 讚转诪谞讬 住专讬 转拽讜谉 转砖住专讬 诇讗 转拽讜谉 讛讻讗 谞诪讬 砖讘 转拽讜谉 转诪谞讬 诇讗 转拽讜谉

The Gemara responds: Is that to say that throughout the entire year we act in accordance with the opinion of Rabbi Akiva in this matter, so that now, on a Festival that occurs directly after Shabbat, we will stand and act in accordance with his opinion? What is the reason that throughout the whole, entire year, we do not act in accordance with the opinion of Rabbi Akiva? Because the Sages instituted eighteen blessings, they did not institute nineteen blessings. Here, too, the Sages instituted seven blessings, they did not institute eight blessings. Therefore, Rabbi Akiva鈥檚 opinion is not taken into consideration in this case.

讗诪专 诇讬讛 诇讗讜 讛诇讻讛 讗转诪专 讗诇讗 诪讟讬谉 讗转诪专

In response to these questions, Rabbi Zeira said to him that it was not that the halakha is in accordance with the opinion of Rabbi Eliezer that was stated in the name of Rabbi Yo岣nan, from which one could infer that there was in fact a dispute; rather it was that one is inclined to favor the opinion of Rabbi Eliezer that was stated in the name of Rabbi Yo岣nan.

讚讗转诪专 专讘讬 讬爪讞拽 讘专 讗讘讚讬诪讬 讗诪专 诪砖讜诐 专讘谞讜 讛诇讻讛 讜讗诪专讬 诇讛 诪讟讬谉

As indeed it was stated that there is a dispute among the Sages in this matter. Rav Yitz岣k bar Avdimi said in the name of Rabbeinu, Rav: The halakha is in accordance with the opinion of Rabbi Eliezer. And some say this statement: One is inclined to favor the opinion of Rabbi Eliezer.

专讘讬 讬讜讞谞谉 讗诪专 诪讜讚讬诐 讜专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 谞专讗讬谉

Rabbi Yo岣nan said that there is no dispute here, and the Rabbis agree with Rabbi Eliezer. And Rabbi 岣yya bar Abba said that it was established that Rabbi Eliezer鈥檚 opinion appears to be correct.

讗诪专 专讘讬 讝讬专讗 谞拽讜讟 讚专讘讬 讞讬讬讗 讘专 讗讘讗 讘讬讚讱 讚讚讬讬拽 讜讙诪专 砖诪注转讗 诪驻讜诪讗 讚诪专讛 砖驻讬专 讻专讞讘讗 讚驻讜诪讘讚讬转讗

With regard to this difference of opinion Rabbi Zeira said: Take this statement of Rabbi 岣yya bar Abba in your hand, as he is scrupulous and he learned the halakha well from the mouth of its originator, like the Sage Ra岣va from the city Pumbedita. Ra岣va was famous for the precision with which he would transmit material that he learned from his teacher.

讚讗诪专 专讞讘讗 讗诪专 专讘讬 讬讛讜讚讛 讛专 讛讘讬转 住讟讬讜 讻驻讜诇 讛讬讛 讜讛讬讛 住讟讬讜 诇驻谞讬诐 诪住讟讬讜

The Gemara cites an example: Ra岣va said that Rabbi Yehuda said: The Temple Mount was a double stav, and there was a stav within a stav. Here Ra岣va used his Rabbi鈥檚 language in describing the structure of the Temple and the rows of columns it contained, a row within a row; but he did not employ the common term itzteba, portico, but rather stav, as he heard it from his Rabbi.

讗诪专 专讘 讬讜住祝 讗谞讗 诇讗 讛讗讬 讬讚注谞讗 讜诇讗 讛讗讬 讬讚注谞讗 讗诇讗 诪讚专讘 讜砖诪讜讗诇 讬讚注谞讗 讚转拽讬谞讜 诇谉 诪专讙谞讬转讗 讘讘讘诇

Rav Yosef said the conclusive halakha on this topic: I don鈥檛 know this and I don鈥檛 know that, but I do know from the statements of Rav and Shmuel they have instituted a pearl for us in Babylonia. They established a version that combines the first blessing of the Festival with the formula of havdala, parallel to the opinion of the Rabbis who include havdala in the first blessing that follows the first three blessings. They instituted to recite:

讜转讜讚讬注谞讜 讛壮 讗诇讛讬谞讜 讗转 诪砖驻讟讬 爪讚拽讱 讜转诇诪讚谞讜 诇注砖讜转 讞拽讬 专爪讜谞讱 讜转谞讞讬诇谞讜 讝诪谞讬 砖砖讜谉 讜讞讙讬 谞讚讘讛 讜转讜专讬砖谞讜 拽讚讜砖转 砖讘转 讜讻讘讜讚 诪讜注讚 讜讞讙讬讙转 讛专讙诇 讘讬谉 拽讚讜砖转 砖讘转 诇拽讚讜砖转 讬讜诐 讟讜讘 讛讘讚诇转 讜讗转 讬讜诐 讛砖讘讬注讬 诪砖砖转 讬诪讬 讛诪注砖讛 拽讚砖转 讛讘讚诇转 讜拽讚砖转 讗转 注诪讱 讬砖专讗诇 讘拽讚讜砖转讱 讜转转谉 诇谞讜 讜讻讜壮:

You have made known to us, Lord our God, Your righteous laws,
and taught us to perform Your will鈥檚 decrees.
You have given us as our heritage seasons of joy and Festivals of voluntary offerings.
You have given us as our heritage the holiness of Shabbat, the glory of the festival and the festive offerings of the Pilgrim Festivals.
You have distinguished between the holiness of Shabbat and the holiness of the Festival,
and have made the seventh day holy over the six days of work.
You have distinguished and sanctified Your people Israel with Your holiness,
And You have given us, etc.

诪转谞讬壮 讛讗讜诪专 注诇 拽谉 爪讬驻讜专 讬讙讬注讜 专讞诪讬讱 讜注诇 讟讜讘 讬讝讻专 砖诪讱 诪讜讚讬诐 诪讜讚讬诐 诪砖转拽讬谉 讗讜转讜:

MISHNA: Concluding the laws of prayer in this tractate, the mishna raises several prayer-related matters. This mishna speaks of certain innovations in the prayer formula that warrant the silencing of a communal prayer leader who attempts to introduce them in his prayers, as their content tends toward heresy. One who recites in his supplication: Just as Your mercy is extended to a bird鈥檚 nest, as You have commanded us to send away the mother before taking her chicks or eggs (Deuteronomy 22:6鈥7), so too extend Your mercy to us; and one who recites: May Your name be mentioned with the good or one who recites: We give thanks, we give thanks twice, they silence him.

讙诪壮 讘砖诇诪讗 诪讜讚讬诐 诪讜讚讬诐 诪砖转拽讬谉 讗讜转讜 诪砖讜诐 讚诪讬讞讝讬 讻砖转讬 专砖讜讬讜转 讜注诇 讟讜讘 讬讝讻专 砖诪讱 谞诪讬 诪砖诪注 注诇 讛讟讜讘讛 讜诇讗 注诇 讛专注讛 讜转谞谉 讞讬讬讘 讗讚诐 诇讘专讱 注诇 讛专注讛 讻砖诐 砖诪讘专讱 注诇 讛讟讜讘讛 讗诇讗 注诇 拽谉 爪驻讜专 讬讙讬注讜 专讞诪讬讱 诪讗讬 讟注诪讗

GEMARA: Our mishna cited three instances where the communal prayer leader is silenced. The Gemara clarifies: Granted, they silence one who repeats: We give thanks, we give thanks, as it appears like he is acknowledging and praying to two authorities. And granted that they also silence one who says: May Your name be mentioned with the good, as clearly he is thanking God only for the good and not for the bad, and we learned in a mishna: One is required to bless God for the bad just as he blesses Him for the good. However, in the case of one who recites: Just as Your mercy is extended to a bird鈥檚 nest, why do they silence him?

驻诇讬讙讬 讘讛 转专讬 讗诪讜专讗讬 讘诪注专讘讗 专讘讬 讬讜住讬 讘专 讗讘讬谉 讜专讘讬 讬讜住讬 讘专 讝讘讬讚讗 讞讚 讗诪专 诪驻谞讬 砖诪讟讬诇 拽谞讗讛 讘诪注砖讛 讘专讗砖讬转 讜讞讚 讗诪专 诪驻谞讬 砖注讜砖讛 诪讚讜转讬讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 专讞诪讬诐 讜讗讬谞谉 讗诇讗 讙讝专讜转

Two amora鈥檌m in Eretz Yisrael disputed this question; Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida; one said that this was because he engenders jealousy among God鈥檚 creations, as it appears as though he is protesting the fact that the Lord favored one creature over all others. And one said that this was because he transforms the attributes of the Holy One, Blessed be He, into expressions of mercy, when they are nothing but decrees of the King that must be fulfilled without inquiring into the reasons behind them.

讛讛讜讗 讚谞讞讬转 拽诪讬讛 讚专讘讛 讜讗诪专 讗转讛 讞住转 注诇 拽谉 爪驻讜专 讗转讛 讞讜住 讜专讞诐 注诇讬谞讜 讗诪专 专讘讛 讻诪讛 讬讚注 讛讗讬 爪讜专讘讗 诪专讘谞谉 诇专爪讜讬讬 诇诪专讬讛 讗诪专 诇讬讛 讗讘讬讬 讜讛讗 诪砖转拽讬谉 讗讜转讜 转谞谉

The Gemara relates that a particular individual descended before the ark as prayer leader in the presence of Rabba, and said in his prayers: You have shown mercy to the bird鈥檚 nest, now have mercy and pity upon us. Rabba said: How much does this Torah scholar know to appease the Lord, his Master. Abaye said to him: Didn鈥檛 we learn in a mishna that they silence him?

讜专讘讛 谞诪讬 诇讞讚讜讚讬 讗讘讬讬 讛讜讗 讚讘注讬

The Gemara explains: And Rabba too held in accordance with this mishna but merely acted this way because he wanted to hone Abaye鈥檚 intellect. Rabba did not make his statement to praise the scholar, but simply to test his nephew, Abaye, and to encourage him to articulate what he knows about that mishna.

讛讛讜讗 讚谞讞讬转 拽诪讬讛 讚专讘讬 讞谞讬谞讗 讗诪专 讛讗诇 讛讙讚讜诇 讛讙讘讜专 讜讛谞讜专讗 讜讛讗讚讬专 讜讛注讝讜讝 讜讛讬专讗讜讬 讛讞讝拽 讜讛讗诪讬抓 讜讛讜讚讗讬 讜讛谞讻讘讚

With regard to additions to prayers formulated by the Sages, The Gemara relates that a particular individual descended before the ark as prayer leader in the presence of Rabbi 岣nina. He extended his prayer and said: God, the great, mighty, awesome, powerful, mighty, awe-inspiring, strong, fearless, steadfast and honored.

讛诪转讬谉 诇讜 注讚 讚住讬讬诐 讻讬 住讬讬诐 讗诪专 诇讬讛 住讬讬诪转讬谞讛讜 诇讻讜诇讛讜 砖讘讞讬 讚诪专讱 诇诪讛 诇讬 讻讜诇讬 讛讗讬 讗谞谉 讛谞讬 转诇转 讚讗诪专讬谞谉 讗讬 诇讗讜 讚讗诪专讬谞讛讜 诪砖讛 专讘谞讜 讘讗讜专讬讬转讗 讜讗转讜 讗谞砖讬 讻谞住转 讛讙讚讜诇讛 讜转拽谞讬谞讛讜 讘转驻诇讛 诇讗 讛讜讬谞谉 讬讻讜诇讬谉 诇诪讬诪专 诇讛讜 讜讗转 讗诪专转 讻讜诇讬 讛讗讬 讜讗讝诇转 诪砖诇 诇诪诇讱 讘砖专 讜讚诐 砖讛讬讜 诇讜 讗诇祝 讗诇驻讬诐 讚讬谞专讬 讝讛讘 讜讛讬讜 诪拽诇住讬谉 讗讜转讜 讘砖诇 讻住祝 讜讛诇讗 讙谞讗讬 讛讜讗 诇讜:

Rabbi 岣nina waited for him until he completed his prayer. When he finished, Rabbi 岣nina asked him: Have you concluded all of the praises of your Master? Why do I need all of this superfluous praise? Even these three praises that we recite: The great, mighty and awesome, had Moses our teacher not said them in the Torah and had the members of the Great Assembly not come and incorporated them into the Amida prayer, we would not be permitted to recite them. And you went on and recited all of these. It is comparable to a king who possessed many thousands of golden dinars, yet they were praising him for silver ones. Isn鈥檛 that deprecatory? All of the praises we could possibly lavish upon the Lord are nothing but a few silver dinars relative to many thousands of gold dinars. Reciting a litany of praise does not enhance God鈥檚 honor.

讜讗诪专 专讘讬 讞谞讬谞讗 讛讻诇 讘讬讚讬 砖诪讬诐 讞讜抓 诪讬专讗转 砖诪讬诐 砖谞讗诪专 讜注转讛 讬砖专讗诇 诪讛 讛壮 讗诇讛讬讱 砖讜讗诇 诪注诪讱 讻讬 讗诐 诇讬专讗讛

Tangentially, the Gemara cites an additional statement by Rabbi 岣nina concerning principles of faith. And Rabbi 岣nina said: Everything is in the hands of Heaven, except for fear of Heaven. Man has free will to serve God or not, as it is stated: 鈥淎nd now Israel, what does the Lord your God ask of you other than to fear the Lord your God, to walk in all of His ways, to love Him and to serve the Lord your God with all your heart and with all your soul鈥 (Deuteronomy 10:12). The Lord asks man to perform these matters because ultimately, the choice is in his hands.

讗讟讜 讬专讗转 砖诪讬诐 诪讬诇转讗 讝讜讟专转讗 讛讬讗 讜讛讗诪专 专讘讬 讞谞讬谞讗 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗讬谉 诇讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 讘讘讬转 讙谞讝讬讜 讗诇讗 讗讜爪专 砖诇 讬专讗转 砖诪讬诐 砖谞讗诪专 讬专讗转 讛壮 讛讬讗 讗讜爪专讜

The verse says: What does the Lord your God ask of you other than to fear the Lord your God. The Gemara asks: Is fear of Heaven a minor matter that it can be presented as if God is not asking anything significant? Didn鈥檛 Rabbi 岣nina say in the name of Rabbi Shimon ben Yo岣i: The Holy One, Blessed be He, has nothing in his treasury other than a treasure of fear of Heaven, as it is stated: 鈥淔ear of the Lord is his treasure鈥 (Isaiah 33:6). The Lord values and treasures fear of Heaven over all else.

讗讬谉 诇讙讘讬 诪砖讛 诪讬诇转讗 讝讜讟专转讗 讛讬讗 讚讗诪专 专讘讬 讞谞讬谞讗 诪砖诇 诇讗讚诐 砖诪讘拽砖讬诐 诪诪谞讜 讻诇讬 讙讚讜诇 讜讬砖 诇讜 讚讜诪讛 注诇讬讜 讻讻诇讬 拽讟谉 拽讟谉 讜讗讬谉 诇讜 讚讜诪讛 注诇讬讜 讻讻诇讬 讙讚讜诇:

The Gemara responds: Indeed, for Moses fear of Heaven is a minor matter. As Rabbi 岣nina stated: It is comparable to one who is asked for a large vessel and he has one, it seems to him like a small vessel because he owns it. However, one who is asked for just a small vessel and he does not have one, it seems to him like a large vessel. Therefore, Moses could say: What does the Lord your God ask of you other than to fear, because in his eyes it was a minor matter.

诪讜讚讬诐 诪讜讚讬诐 诪砖转拽讬谉 讗讜转讜:

We learned in the mishna if one repeats: We give thanks, we give thanks, they silence him.

讗诪专 专讘讬 讝讬专讗 讻诇 讛讗讜诪专 砖诪注 砖诪注 讻讗讜诪专 诪讜讚讬诐 诪讜讚讬诐 讚诪讬

Rabbi Zeira said: One who repeats himself while reciting Shema and says: Listen Israel, Listen Israel is like one who says: We give thanks, we give thanks.

诪讬转讬讘讬 讛拽讜专讗 讗转 砖诪注 讜讻讜驻诇讛 讛专讬 讝讛 诪讙讜谞讛 诪讙讜谞讛 讛讜讗 讚讛讜讬 砖转讜拽讬 诇讗 诪砖转拽讬谞谉 诇讬讛

The Gemara raises an objection: It was taught in a baraita: One who recites Shema and repeats it, it is reprehensible. One may infer: It is reprehensible, but they do not silence him.

诇讗 拽砖讬讗 讛讗 讚讗诪专 诪讬诇转讗 诪讬诇转讗 讜转谞讬 诇讛 讜讛讗 讚讗诪专 驻住讜拽讗 驻住讜拽讗 讜转谞讬 诇讬讛

The Gemara answers: This is not difficult; this case, where although it is reprehensible when one repeats Shema, they do not silence him, is referring to one who recites and repeats each individual word as he says it. In so doing he ruins the recitation of Shema. However, this case, where Rabbi Zeira holds that one who repeats Shema they silence him, refers to one who recites and repeats an entire verse, as it appears that he is worshiping separate authorities.

讗诪专 诇讬讛 专讘 驻驻讗 诇讗讘讬讬 讜讚讬诇诪讗 诪注讬拽专讗 诇讗 讻讜讜谉 讚注转讬讛 讜诇讘住讜祝 讻讜讜谉 讚注转讬讛

Rav Pappa said to Abaye with regard to this halakha: And perhaps initially he did not focus his attention on the recitation of Shema, so he repeated it and ultimately he focused his attention as he recited it the second time?

讗诪专 诇讬讛

Abaye said to him:

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